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Recently a councilor in my bishopric spoke of the baptism of his eight-year-old daughter and how excited he was to explain to her that her spirit was going to be washed and cleansed from her sins in the waters of baptism. I have seen many bishops put there are around a child after baptism and present them to the ward as the "cleanest" member of the congregation. I have heard talks given at Stake baptisms about the cleansing that will take place as sins are going to be "washed" away in the waters of the baptismal ordinance. These experiences, as nice and comforting as they might be, are not harmonious with the doctrines and teachings of scriptures and the Prophet Joseph Smith.

A year before the organization of the church, and while working on the translation of the Book of Mormon, the Prophet Joseph Smith and his scribe Oliver Cowdery came across references in the translation about baptism for the remission of sins. In May of 1829, pondering about this ordinance of baptism Joseph and Oliver "went into the woods to inquire of the Lord respecting baptism for the remission of sins". The young prophet records:

The messenger that ordained Joseph and Oliver declared himself to be John, the same that baptized the Savior and called John the Baptist in the New Testament. The heavenly messenger taught Joseph and Oliver about baptism, and instructed them that they were to baptize each other now that they had received the authority to do so. The restoration of this Aaronic Priesthood and the ordinance of baptism at this early date would indicate that ‘baptism for the remission of sins’ is one of the first and most important ordinances of which we are able to participate.

In 1842 The Prophet Joseph Smith responded to a request of John Wentworth the editor and owner of the Chicago Democrat, about the rise, progress and faith of the Latter-day Saints. From this famous letter that Joseph Smith prepares for publication, we received the "Articles of Faith" that we learn as children. The Articles of Faith outline some of the most important beliefs that set Latter-day Saints apart from the rest of Christianity. Joseph Smith declares in the Fourth Article of Faith the "first principles and ordinances" of the Gospel of Jesus Christ.

These "First Principles and Ordinances" are described in the Book of Mormon as the "gospel" or "doctrine" of Christ. Understanding the ‘gospel" correctly is so important that when Christ appears to the Nephites in the Book of Mormon, He begins and ends his ministry with a discussion of the gospel of Jesus Christ. These teachings are found in 3 Nephi 11:31-40 , and in 3 Nephi 27:10-21 . In 3 Nephi chapter eleven; the Lord himself teaches, what He calls "my doctrine" or gospel. This gospel is described as; faith, repentance, baptism and the Holy Ghost, and then Christ states: "whoso shall declare more or less than this, and establish it for my doctrine, the same cometh of evil, and is not built upon my rock;" (3 Nephi 11:40.).

In the Doctrine and Covenants the Lord has revealed that the teaching of these ‘first principles and ordinances of the gospel’ to children is a primary obligation of parents. This imperative directed to the parents in Zion implies the importance of learning these gospel elements. The Lord declares:

The injunction from the Lord, is not just to teach but to ‘teach to understand’ the doctrines of faith, repentance, baptism and the gift of the Holy Ghost. The ‘understanding’ of these doctrines, principles and ordinances are to be taught by "eight years" of age, the age of accountability and the age of baptism unto the remission of sin.

Countless teachers in the Church, have taught this Fourth Article of Faith along with the many other scriptures about baptism "unto", or "for" the remission of sins believing that it is the ‘waters’ of baptism that washes or cleanses from sin. In an abstract way this is true, but the words "unto" and "for" implies a deeper meaning and more important concept. These words indicate that baptism is a door, a way, or path that leads to this remission of sin, and not the actual cleansing. The phrase "baptism unto the remission of sins" then could not be more correct. However it does not say that baptism remits the sins, nor cleanses us from our sins, but it is a baptism "for" or "unto" the remission of sins. Often in the New Testament the phrase appears as the "baptism of repentance". Repentance is the attitude and process of changing our life and character for the better. This desire to be and do better lends itself to the very meaning of the word "repent", which if we have been taught to understand the Gospel of Jesus Christ will lead us to a commitment to Christ and a desire to enter into the waters of baptism. Thus, this commitment to come unto Christ is manifested in a "baptism of (or ‘because of’) repentance" which can lead to the eventual and actual remission of sins.

To lay the foundation for a better understanding of this important ordinance, we begin with a few statements from the Prophet Joseph Smith about baptism. These statements of the Prophet should be remembered as we read the many scriptures about baptism, of which we are so familiar. This careful review should open and enlighten our minds to a better understanding that is often shaded by the curtains of tradition.

The Prophet Joseph states, "the gospel requires baptism by immersion for the remission of sins, which is the meaning of the word in the original language—namely, to bury or immerse." The meaning in the original language of the word baptism as a "burial" is a hint for the necessity of a ‘complete’ immersion, as described by the Lord through Paul and the Prophet Joseph. He continues teaching that "Baptism is a holy ordinance preparatory to the reception of the Holy Ghost; it is the channel and key by which the Holy Ghost will be administered." This baptism or burial in water is required before the gift of the Holy Ghost can be given to an individual and the only "channel and key" for the reception of this third member of the Godhead. Joseph continues teaching that baptism for the remission of sins is a prerequisite to the reception of the Holy Ghost in these words: "There are two Comforters spoken of. One is the Holy Ghost, the same as given on the day of Pentecost, and that all Saints receive after faith, repentance, and baptism." He continues, "You might as well baptize a bag of sand as a man, if not done in view of the remission of sins and getting of the Holy Ghost. Baptism by water is but half a baptism, and is good for nothing without the other half—that is, the baptism of the Holy Ghost.

Joseph Smith also taught that Baptism is an ordinance that is required to receive the gift of the Holy Ghost. In the New Testament there are three prepositions used in conjunction with the Holy Ghost: "on you" and "with you" and "in you". The Prophet Joseph Smith discusses some of the differences between these prepositions, as he states: "There is a difference between the Holy Ghost and the gift of the Holy Ghost. Cornelius received the Holy Ghost before he was baptized, which was the convincing power of God unto him of the truth of the Gospel, but he could not receive the gift of the Holy Ghost until after he was baptized."

The Holy Ghost came "on" Cornelius at Caesarea giving him inspiration or spiritual direction without being baptized. The Holy Ghost can be "with" someone as a comforter in times of trial or suffering, to be a needed companion "with" you. The "Gift of the Holy Ghost can only be given by one holding the proper keys and authority of the Melchizedek Priesthood, and may only be given after Baptism as the Prophet Joseph stated. This third member of the Godhead is bestowed upon a person as the "Gift of the Holy Ghost" that he might dwell "in" an individual to begin the process of cleansing and purification. After baptism, this gift then entitles the worthy person to have a fullness of the blessing of the Holy Ghost to be "on, in" and "with" them as a constant companion. The Lord declares that the Holy Ghost is a "personage of Spirit. Were it not so, the Holy Ghost could not dwell in us. A man may receive the Holy Ghost, and may descend upon him and not tarry with him". (Doctrine and Covenants 130:22, 23).

Baptism is a prerequisite for the gift of the Holy Ghost, and in the words of Joseph Smith, ‘baptism by water without the view of a remission of sins and the gift of the Holy Ghost is but a half a baptism’. The reason why baptism by "burial" or immersion must precede the gift of the Holy Ghost will seen as the meaning and symbol of this important ordinance is reviewed.

Joseph Smith teaching on the subject of baptism declared this ordinance as a "sign" or covenant (not a cleansing) that the participant gives, of a willingness to be obedient to the commandments of God.

The Prophet Joseph declared that baptism is a "sign" of obedience. The "sign" of baptism is a "sign to God, to angels, and to heaven that we do the will of God". It is a covenant of obedience, and a prerequisite to cleansing. Traditions taught by many teachers, and the element of water itself imply that baptism might be a washing. Outside of using water for drinking, the most familiar use of this liquid is that of cleansing. Hence, our first thoughts of baptism by immersion for the remission of sins would naturally, but not scripturally, be one of washing or cleansing by the water. Yet, the prophet is clear that baptism is meant to be a sign of obedience and an ordinance that precedes the gift of the Holy Ghost, rather than a cleansing or washing ordinance. Baptism, in the Doctrine and Covenants, cannot be administered or, "be received into the church of Christ unless one has arrived unto the years of accountability before God, and is capable of repentance. (Doctrine and Covenants 20:71.).

Consider the familiar eight year old baptism. The scriptures teach, as do the modern day prophets that children under the age of eight cannot sin. The Lord declares: ". . . that little children are redeemed from the foundation of the world through mine Only Begotten; Wherefore, they cannot sin, for power is not given unto Satan to tempt little children, until they begin to become accountable before me; (Doctrine and Covenants 29:46-47.) Children cannot sin before they reach the age of accountability, and this age we are taught, is eight years. A child therefore, cannot be baptized until the age of accountability, meaning that the baptism of the child of record cannot wash, nor does it cleanse them from any sin for they could not sin before baptism. Baptism exists then not as a cleansing or washing for sin, but an ordinance that will lead to the remission of sin later in life. Parents therefore, have the important responsibility of teaching their children to understand the gospel truths, principles, and ordinances, and to prepare them with this knowledge about baptism by the time they reach the age of accountability; otherwise, the sin is upon the heads of the parents. Taking the statements of Joseph Smith above, children should understand that they are making a covenant to do the will of God as they enter the waters of baptism and not to be cleansed of sins that they could not have committed.

The phrase in scripture about sin being "washed" is almost always used in reference to the washing or cleansing of sin that comes by the blood of the atonement as "our garments are washed white in the blood of the Lamb", and not the waters of baptism. This baptism, in scripture, represents a burial and a death of the "old man" and a coming forth or resurrection of a new person one that will be obedient to the will of God. To stress again the words of the Prophet Joseph Smith: "Baptism is a sign to God, to angels, and to heaven that we do the will of God".

The Lord himself defines the symbol of Baptism as inspired prophets recorded His words in scripture. In the Inspired Version or the JST we read not of the cleansing but the burial of baptism.

These passages teach that the actual symbol of baptism is a "burial" rather than a washing. The Lord echoes these words about the symbol baptism in the Doctrine and Covenants, explaining why baptismal fonts are below ground:

The Apostle Paul continues with the concept of the baptism or burial of the old man, and the rising of the new man in Romans:

Paul makes it clear that baptism is considered a burial and the resurrection to a new person "that henceforth we should not serve sin". This apostle declares as does Joseph Smith stated that: "Baptism is a sign to God, to angels, and to heaven that we do the will of God". This "newness of life" spoken of by Paul is the new and committed life of ‘obedience’ to the will of God preparatory to participating in the gospel ordinances.

Obedience is often stated to be "the first law of heaven" and there are scriptural reasons for this statement. To put it succinctly, we cannot be held accountable, or participate in any ordinance or blessing of the gospel until we enter into a covenant or ordinance of obedience. We cannot sin against gospel law if we haven’t entered into a covenant to be obedient to those laws. Anciently it was the custom that when the Lord had a blessing to offer the masses he would require them to voice their acceptance of the law of obedience. Often this acclamation of obedience was done in unison or "in one voice" by the masses being put under covenant to be obedient. Before the Lord gave to the Children of Israel the promised blessings of Abraham, (which by rejection, they then lost) he instructed Moses as to how to prepare them for their blessings to come.

The Law of Obedience presented in verse 5, the blessing to be expected is seen in verse 6, the presentation to the people is found in verse 7 and the "acclamation" or declaration by the mass participants in the affirmative in verse 8. All the people answered together that they would be willing to do as the Lord had spoken, thereby entering into a covenant of obedience. This covenant of obedience must be entered into before any blessing of the gospel could be bestowed upon the people.

A similar event can be seen in the scriptures as Ezra is putting the people under covenant to be obedient to the command to rebuild the temple:

A similar acclamation is evident in the Book of Mormon as King Benjamin puts his people under a covenant of obedience in order to receive the promised blessings that had been taught to them. The individual cannot be held accountable for laws and commandments that are unexplained or unlearned. Only after an explanation and understanding, coupled with a desire to conform to the stipulations, the first step toward the desired blessings is an ordinance or covenant of obedience. Agency is a key principle, and agency would demand that a person cannot be spiritually held accountable for something they have not agreed to do. Disobedience could not exist without a covenant of obedience entered into first. The commission of a sin would require knowledge of good and evil and a covenant by agency and without force, to be obedient to law.

The people, taught by King Benjamin "cried with one voice, saying Yea, we believe" and "are willing to enter into a covenant . . . to do his will, and to be obedient to his commandments". This acclamation led King Benjamin to explain that because of the covenant of obedience the people entered into (verse7) they can now take upon them the name of Christ and be "called the children of Christ"

The covenant of obedience must precede any blessings or covenants we enter into that will yield gospel blessings. Obedience is the First Law of Heaven. Remembering in Moses Chapter 5:5 that "Adam was obedient unto the commandments of the Lord" thereby preparing him for the further light and knowledge that he was seeking from the messengers sent from the presence of God. This obedience preceded the desired blessing of further light and truth, and the revelation of the gospel plan. Obedience precedes knowledge and then that knowledge demands obedience for further light and truth. It is the first law of heaven and the first law and covenant we take upon ourselves before we can become a member of the Church of Jesus Christ. The first covenant and ordinance of obedience we make as we desire to participate in the Gospel of Jesus Christ is that of baptism. The door into the kingdom of heaven and the kingdom of God is that of obedience. The "sign" and ordinance of that covenant must be entered into prior to participating in the gospel, and becoming accountable for the same laws, ordinances and covenants of the gospel of Jesus Christ. We cannot be disobedient until we covenant to be obedient. The age of accountability and baptism go hand in hand.

By prophetic utterance the Book of Mormon contains "the fullness of the gospel of Jesus Christ" and restores those "plain and precious truths" about faith, repentance baptism and the gift of the Holy Ghost, that were once lost. 2 Nephi teaches in an undeniable way the purpose of baptism. A revelatory view of baptism can be seen by viewing the scriptural text as Nephi records the meaning of the baptism of the Savior and thus, every individual. Contemplating the meaning behind the covenant made at baptism, should open an understanding and vision as to the meaning of these covenants that are renewed (entered into again) each week as we partake of the sacrament. Verses 6-10 are about baptism and verses 12-14 are about the Holy Ghost.

The words recorded by Nephi could not be more clear as to the purpose of the baptism of Christ. Verse 6 is asking why righteousness is fulfilled in baptism. Verse 7 teaches that righteousness is fulfilled because baptism is a covenant and ordinance that even the Savior must keep to witness "unto the Father that he would be obedient unto him in keeping his commandments." Verse 9 explains the reason and the way we follow Christ. And that way (verse 10) is by being "willing to keep the commandments of the Father" and declaring that willingness by the baptism of water. The doctrine about baptism as explained by the Savior, is expanded in the next few verses.

These verses are to clear even for commentary. Baptism is required for the reception of the Holy Ghost (verse 12). The baptism follows the "repenting of your sins" (notice its repenting, not receiving a forgiveness) which baptism is witnessing unto the Father that ye are willing to take upon you the name of Christ, by baptism. Verse 13 emphasising that after baptism "then shall ye receive the Holy Ghost" and after the reception of the Holy Ghost there will come a baptism of fire and the Holy Ghost. Taking upon the name of Christ is a covenant of obedience. Verse 14 teaches again that after repentance, (not forgiveness) that this ordinance "witnessed unto the Father that ye are willing to keep my commandments, by the baptism of water".

As the first Nephite church is about to be organized and the first baptism leading up to that organization, the Prophet Alma prepares the people for this ordinance in Mosiah 18. After Alma talks to Helam about the "Law of the Gospel" in verses 8-9 he speaks specifically about the sign of baptism.

There should be no misunderstanding after reading this verse as to the purpose of baptism, which agrees with the Lords words to Nephi and the statements of Joseph Smith. This verse declares that baptism is a "covenant" to "serve him and keep his commandments" and once entering into this covenant of obedience, the text states: "that he may pour out his Spirit more abundantly". This verse has the familiar sounds of the Sacrament prayer. A few verses further emphasis is added as the purpose of baptism is repeated and taught again by the Prophet Alma:

Mosiah Twenty One teaches that as the people of Limhi accepted the gospel as taught by Ammon, they desired to be baptized as a "witness and testimony" and covenant of obedience:

The words of Alma leave no room for doubt about the meaning of baptism in Mosiah 18. The covenant of baptism or obedience is to serve until death and ‘with all our hearts’ that the "Spirit of the Lord be poured out upon you". The baptism of the Holy Ghost is to cleanse us after a covenant of obedience, and the exercising of faith unto repentance. Members of the Church have the privilege and opportunity of entering again into this covenant of obedience, each week, by partaking of the sacrament, rather than being baptized over and over again.

Alma the younger speaking to the people of Gideon commends them for their righteousness and invites them to enter into the waters of baptism. Teaching as did his father before him at the Waters of Mormon, the meaning of baptism as a covenant of obedience.

The "Encyclopedia of Mormonism" prepared and published under the direction of the Church Correlation Committee to be placed in the libraries and universities around the world, contain the doctrines of Mormonism. This great work filled a void with the correct information, doctrines and church history, for those seeking knowledge about the Church of Jesus Christ of Latter-day Saints. Under the subject heading of "Baptismal Covenant" we learn that baptism is a sign of obedience, and covenant to serve God, and a cleansing by the Holy Ghost.

The "Encyclopedia of Mormonism" sheds further light on the subject under ‘Baptism’.

Many scriptures have the phrase "take upon them the name of Christ" as part of the baptismal passages. The prophet Moroni explains this phrase as he writes about baptism and the Holy Ghost and the purpose of each ordinance in the life of the initiate by stating that "none were received unto baptism save they took upon them the name of Christ, having a determination to serve him to the end." (Moroni 6:3 Emphasis added)

Taking upon oneself the "name of Christ" described by Moroni is "having a determination to serve him to the end". Baptism, the symbol of the death and burial of the old person, portrays the laying down of the old and the coming forth of the new. Coming up and out of the waters in which we are buried, as from the grave. Reborn again into a new life, having entered into a covenant and ordinance of obedience becoming a new person, a new creature willing to go forth and live a higher law, and putting off the old and natural man. We now have become a "Christian" taking upon ourselves His Name, "having a determination to serve him to the end". Having entered into the covenant and ordinance of obedience we are now ready to participate fully in the gospel of Jesus Christ. Baptism did not cleanse us, or wash us as it is traditionally taught but is a preparatory covenant and ordinance leading "unto the remission of sins". We are now ready for the process of cleansing which comes because of the Gift of the Holy Ghost. This "gift" can only be given after we ‘witness unto the Father, by baptism’ that we are willing to be obedient. (See also D&C 20:37). Moroni continues his record with the gift of the Holy Ghost and the purpose for which it is given.

After "they had been received unto baptism" the cleansing of sin, in the words of Moroni, is accomplished by the divine "power of the Holy Ghost". Baptism is the door, the way, or the path, by which we can begin the cleansing process. It is the baptism unto the remission of sins. The baptism of water is an ordinance prerequisite to the baptism of the Holy Ghost or Spirit, and then the sanctification process of the baptism of the refiner’s fire. Looking back at 2 Nephi 31 the baptism unto the remission of sins is even clearer.

The scriptures make it obvious that baptism is a covenant of obedience that opens the door for the ordinance of the Gift of the Holy Ghost preparing the way for a remission of sin. It does not necessarily indicate in scripture that the complete remission of sins by the Holy Ghost will come instantly. (In some examples in scripture it does) True repentance is actually the process of changing our character. That character change is neither magical nor miraculous, but can only be accomplished by the exercise of agency. The only person, who truly understands the real power of temptation, is the person who resists it. Choosing righteousness in the presence of evil is character development which is the gospel of repentance. There is a preparation necessary for the remission or cleansing of sin. Part of this preparation is described by Amulek in Alma Thirty-four as exercising "faith unto repentance" in the infinite and eternal sacrifice of the son of God, and becoming worthy for the constant companionship of the Holy Ghost, and for the remission of sins that can come. At the end of verse eighteen of 2 Nephi, Chapter Thirty-one quoted above, it mentions at the end of "the promise He hath made, that if ye entered in by the way ye should receive". This promise is a forgiveness of sins as the Lord teaches us that the cleansing or forgiveness that we receive is actually from the Father. Christ provided the sacrifice and can claim the "rights of mercy" from the Father to be an advocate, and mediator between God and mankind.

In conclusion, the ordinance of baptism is without question, "unto" or "for" the remission of sin. This remission of sin can only come by the "power of the Holy Ghost" and the power, or gift of the Holy Ghost can only come by the baptism by immersion by one having authority. By participating in the symbolic burial we call baptism, and the coming forth from the total immersion as a new person, we witness unto the Father that we have "put off the natural man" through the ordinance and covenant of obedience. The baptized person having made the covenant to ‘serve God and keep his commandments’ is now prepared for the Gift of the Holy Ghost. Obedience is the first law of heaven and of earth, and the covenant of obedience is a prerequisite to participating in the Gospel and its blessings. A person cannot be disobedient to gospel law unless they have covenanted to be obedient to the same. Baptism is an ordinance prepared for those who have reached the age of accountability, the age of obedience. Baptism does not cleanse or wash sin away, as is traditionally thought and taught. Baptism is but an ordinance and covenant of obedience. As seen from the scriptures and statements of Joseph Smith, the individual is baptized "unto or for" the remission of sins that can only come by the power of the Holy Ghost. As the Prophet Joseph Smith stated: "Baptism is a sign to God, to angels, and to heaven that we do the will of God . . ."

[1] History of The Church of Jesus Christ of Latter-day Saints, 7 vols. [Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1932-1951], 1: 39.  Hereafter HC.

[1] Ibid, 4: 541.

[1] Jacob 7:6

[1] See also 3 Nephi 27:13-21;  3 Nephi 11:31-41; D.&C. 39:5-6; D.&C. 33:11-13;  cf. Jacob 7:6

[1] Joseph Smith, Teachings of the Prophet Joseph Smith, selected and arranged by Joseph Fielding Smith [Salt Lake City: Deseret Book Co., 1976], 314. Hereafter TPJS

[1] Ibid, p. 148.

[1] Ibid, p. 149.

[1] Ibid, p. 314.

[1] Ibid,  p. 199.

[1] Ibid, p. 197.

[1] Elder Delbert L. Stapley, Conference Report, October 1960, Sunday—Morning;  See also D.&C. 68:26-27.

[1] See: Alma 5:21; Alma 13:11; Revelation 7:14; 3 Nephi 27:19; Ether 13:11.

[1] TPJS p. 197.

[1] Bruce R. McConkie, Mormon Doctrine, 2d ed. [Salt Lake City: Bookcraft, 1966], p. 539.

[1] See 2 Nephi 9:25-26; Alma 42:17-21.

[1] Encyclopedia of Mormonism, edited by Daniel H. Ludlow (New York: Macmillan, 1992), vol. 1, p. 94.

[1] Ibid, p. 92.

[1] Baptism as a covenant of obedience is seen in the rebaptism of many of the leaders of the Church as a commitment of obedience.  This can be seen in: Matthias F. Cowley, Wilford Woodruff, His Life and Labors, comp. [Salt Lake City: Deseret News, 1916],  pp. 487 - 488. “On the 13th of July, in the evening, according to his journal, there was a priesthood meeting held in the old Tabernacle, where the subject of renewing covenants by baptism was discussed. The whole assembly voted to renew their covenants, and later the Presidency, the Twelve, the Seventies, and the Presiding Bishopric were baptized and entered into a special covenant to observe the rules of the United Order.”

[1] Ibid, p.197.